Friday, March 29, 2013

[Sunlight] Stack wood -- Ghazal 2043

~

Sunlight offers Ghazal 2043, in a version by Coleman Barks,
and a literal translation by A.J. Arberry:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

AN ARMOR OF ROSES

Take January's advice. Stack wood.
Weather inevitably turns cold, and you

make fires to stay healthy. Study
the grand metaphor of this yearly work.

Wood is a symbol for absence. Fire
for your love of God. We burn form

to warm the soul. Soul loves winter
for that, and accepts reluctantly the

comfort of spring with its elegant,
proliferating gifts. All part of the

plan, fire becoming ash becoming
garden soil becoming mint, willow and

tulip. Love looks like fire. Feed
yourself into it. Be the fireplace and

the wood. Bravo, for this metallurgy
that makes a needle from an iron ingot.

Calm fire now, for the moth a window;
for you an armor of roses! Pharaoh

disolves like yogurt in water. Moses
comes to the top like oil. Fine Arabians

carry royalty. Nags, the sacks of dried
dung. Language is an annoying clatter

in the mill of meaning. A silent river
turns the millstone. The word-grains get

noisily dumped in the tray, pulverized
under the stone as gossip. Let this

poem be thus ground. Let me go
back to the lovefire that refines the

pure gold of my friend, Shamsuddin.

-- Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Did you see what January said? Lay brushwood like a stock;
if December brought not cold, the cold of both be upon me.
Since the cold has become stubborn, lay brushwood on the
fire. Do you spare brushwood? Is brushwood better, or the body?
Brushwood is the fainting form, God's love is the fire: burn up
the forms, O pure-skirted soul!
Until you burn up the form, your spirit will be frozen, like
idol worshippers far from springtime and security.
In firelike love, be happy like silver; since you are a child of
Abraham, fire is your dwelling.*
By God's command, fire becomes for true men tulip and rose,
clusters of basil, willow and lily.
The believer knows the spell and recites it over the fire; the
heat remains in it no more, it remains shining as the moon.
Blessed be the spell through which peace befalls in a fire which
can transform iron into needle.
The moth flings itself upon the kindled fire because the fire
reveals itself lit in the shape of a window.
To Hamza arrow and spear appear as scattering roses; in a
scatter of roses no man clothes himself in armor.*
Pharaoh was dissolved in the water like whey; Moses got on
the brow of the horse like oil.
Horses of spirit are the carriers of princes; dull and sluggish
horses carry packs and dung.
Speech is like a hopper on the mill of meaning; the mill turns
by water, not by regulating the hopper.
From that hopper, my brother, the wheat leaps from the
bucket and falls in the mill and becomes well and truly ground.
So from that hopper of existence, out of the bucket of greed
and negligence, you fall into the mill, that is in a clearly ex-
pressed way.
My soul, I am becoming hot, but not from chatter; it is from
the golden Sun of the Faith, from whom Tabriz is like a mine.

-- Translation by A.J Arberry
"Mystical Poems of Rumi 2"
University of Chicago Press, 1968

* "...fire is your dwelling." -- When Abraham was cast into the
fire, God said: "Oh fire, be thou cool, and a safety for Abraham."
Qur'an 21: 69
* "...clothes himself in armor." -- Hamza ebn Abd-al-Mottaleb, the
Prophet's uncle, was a dauntless warrior and called the "Lion of God"
by Mohammed.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~










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Thursday, March 28, 2013

[Sunlight] "If you dig a pit for others to fall into"

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

If you dig a pit for others to fall into,
you will fall into it yourself.
Don't weave yourself a silkworm's cocoon
and don't dig that pit so deep.
Don't think the weak have no protector
and say the words of the Qur'an,
"When the help of God shall come."

~ ~ ~ ~ ~ ~ ~ ~

Ay keh to az zolm châhi mi-koni
az barâ-ye khvish dâmi mi-koni
Gard khvod chon karam pileh bar matn
be-har khvod cheh mi-koni andâzeh kon
Mar za`ifân-râ to bi khasmi ma-dân
az Nabi 'dhâ jâ'a nasr Allâh khvân

-- Mathnawi I: 1311-1313
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Wednesday, March 27, 2013

[Sunlight] "If you rend the veil" -- Ghazal 2820

~

Today, Sunlight offers Ghazal (Ode) 2820, in a poetic version
from Jonathan Star, and in translations by Professor Arberry and
Professor Nicholson, both with notes:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

He Also Made the Key

When I entered the city
you moved away.
When I left the city
you didn't even look up to say good-bye.

I'll accept your kindness,
I'll accept your insult.
I'll accept whatever you have to give.

Your radiance shines
in every atom of creation
yet our petty desires keep it hidden.

Like the beautiful wife of a prince
You dwell in a lonely place.
If you came out of hiding
the veil on every face would fall.

You confound the doubting heart,
Your intoxicate the faithful head.
You have robbed every soul of its senses,
You have brought every heart to your breast.

All roses fall prey to December.
All intellect falls prey to love's glory.

Since the rose is not eternal
Why be captured by its scent?
Let me know your secrets -
Only the ones that last forever.

How many men have found tragic ends
running after beauty?
Why don't they look for you? -
the heart and spirit of all beauty.

You formed man from a handful of dust.
You gave him the power to know the highest truth.
You freed him from the snares of this world
with one breath of your spirit.

O love,
O heart,
Find the way to heaven.
Find the way to God's pasture.
You have spent enough time
in this pasture made for cattle.

Set your sights on a place
Higher than your eyes can see.
For it was the higher aim
that brought you here
in the first place.

Now be silent.
Let the One who creates the words speak.
He made the door.
He made the lock.
He also made the key.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

When I reached your city you withdrew into a corner from me;
when I left your city you did not give me a goodbye glance.
Whether you choose kindness or incline to rancor, you are all
the soul's ease, you are all the feast's decoration.
The cause of your jealousy is that you are hidden, otherwise
you are evident as the sun; for you are manifest through every
mote.*
If you choose to be in a corner, you are the darling of the
heart and
a prince; and if you rend the veil, you have rent the veils of all.
The heart of unbelief by you is confounded, the heart of faith
by your wine is happy; you have robbed all of their sense, you
have pulled the ears of all.
All roses are a prey to December, all heads in pawn to wine;
you have redeemed both these and those from the hand of death.
Since there is no constancy in the rose, since there is no way
to the rose, on you only is trust to be put; you are the stay and
support.
If a few have cut their heads on account of Joseph's face, you
have deprived two hundred Josephs of the spirit of the heart and
reason.*
You fashion the form of a person from filth and blood, that he
may flee two parsangs from the odor of foulness.
You make him a morsel of dust to become pure herbage --
he escapes from foulness when you have breathed spirit into
him.
Come, heart, go to heaven, go to God's pasture, since you have
grazed awhile in the pasture of cattle.
Set all your desire on that of which you have no hope, for out
of original hopelessness you have reached thus far.*
Be silent, that the lord who bestows words may speak, for He
made the door and the lock, and He also made a key.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 2"
University of Chicago Press, 1979


Arberry's notes:
* In this verse Rumi refers to the well known tradition which the Sufi
poets often have made use of. God declares: "I was a hidden treasure
and I desired to be known, so I created the creation in order that I
might be known."
* Quran 15: 29 "[God said to the angels:] 'When I have completed
him [Adam] and breathed of my spirit into him, you will fall and
worship him.' " According to Nicholson, "ruh" -- spirit -- is
probably
used here as the reasonable soul (ruh-e nateqa).
* "When man contemplates his own evolution -- from inanimate to
plant and then animal life, and eventually the state of man -- he will
realize that he might go further and even surpass angels in his
nearness to God." -- see Nicholson's notes, 47: 12 and 12: 6-10.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

XLVII

When I came to thy city, thou chosest a corner apart
from me;
When I went from thy city, thou didst not look upon
me to say Farewell'.
Whether thou choosest to be kind or inclinest to rancour,*
Thou art all the comfort of the soul, thou art all the
adornment of the feast.
The cause of thy jealousy is that thou art hidden* or,
otherwise,
While thou art revealed by every atom, thou art hidden
like the sun.
If thou dwell'st in seclusion*, art not thou the darling
of the Prince?
And if thou rendest the veil, thou hast rent the veils
of all.
By thee the heart of infidelity is confounded, by thy
wine the head of faith is intoxicated;
Thou dost rob all of sense, thou dost draw all towards
thee.
All roses are a prey to December, all heads a prey to
wine:
Both these and those thou redeemest from the hand of
death.
Since in the rose there is no constancy, why do you
approach every rose?*
On thee alone is reliance: thou art the stay and support.
If a few cut their hands on account of Joseph's face,*
Thou hast bereft of soul and reason two hundred spiritual
Josephs.
Thou mouldest of foul and fair* the form of a man,
That he may flee two leagues from the odour of foulness.
Thou mak'st him a morsel of dust that he may become
pure herbage;
He is free from filth when thou hast breathed into him
a soul.*
Come, O heart, far heavenward, fare to the divine pasture,
Since thou hast grazed awhile in the pasture of cattle.
Set thy whole desire on that whereof thou hast no hope,
for thou hast come thus far from original hopelessness.*
Be silent that the lord who gave thee language may
speak,
For as he fashioned a door and lock, he has also made
a key.*

-- Translation by Professor Reynold Nicholson
Ghazal 2820/T.326.1a ("Tabriz Edition of the Divani
Shamsi Tabriz")
"Selected Poems from the Divani Shamsi Tabriz"
Edited and translated by Reynold A. Nicholson
Cambridge, At the University Press, 1898, 1952


Nicholson's notes:

* "Whether thou choosest to be kind or inclinest to rancour"
to incline toward a thing. Cf. Sururi's commentary:
Attend to (be mindful of) your rank and dignity.
("Gulistan," p. 27).
* "The cause of thy jealousy is that thou art hidden"
Cf. "I was a hidden treasure": this famous tradition,
which innumerable Sufi poets and commentators
have illustrated and embellished (cf. especially a
beautiful passage in Jami's Yusuf u Zulaikha, p. 16),
runs . . .

I was a hidden treasure and I desired to be known,
so I created the creation in order that I might be known.

Also Cf. "I am harsh in a good cause, or affair." For the poet's
view of the probationary and corrective purpose of suffering ,
cf. Whinfields' "Masnavi," p. 90 seq, 114, 295.

* "If thou dwell'st in seclusion" cf. "Masnavi," 8. 2;
Whinfield's "Masnavi," p. 7:
When he enters the chambers of the brain,
Reason falls headlong from the roof.
When he pulls the ear of Intelligence toward him,
It cries in pain, "My ear, my ear!"
(T. 74. 12).
* " Since in the rose there is no constancy, why do you
approach every rose?" Cf. Shakespeare, Sonnet LXVII.:
Why should poor beauty indirectly seek
Roses of shadow, since his rose is true?
If "you" is addressed to the reader, the change of person,
though harsh, is not unexampled. It may, however, denote
the Beloved, whom the poet upbraids for having forsaken
him.
* "If a few cut their hands on account of Joseph's face"
Cf. Koran XII. 31: and she (Zulaikha) said (to Joseph),
"Come forth to them." And when they beheld him thy
marveled at him and cut their hands and said, "God forbid!
This is not a man, but an exalted angel." By cutting their
hands the women showed that they had lost their senses and
were absorbed in the Beloved.
* "Thou mouldest of foul and fair" of flesh and spirit,
Not-being and Real Being.
* "He is free from filth when thou hast breathed into him a soul"
Koran XV. 29:(God said to the angels:) When therefore I shall
have completed him (Adam) and breathed of my spirit into him,
do ye fall and worship him. "Ruh" is probably used here of the
reasonable soul (Nafsi-Nategheh). See "Gulshani Razz," 318
and note, 493.
* "for thou hast come thus far from original hopelessness"
When man reflects of what he was created, and what, by gradual
evolution, he has become, can he doubt the ultimate reality of
his deepest aspirations, wild and impracticable as they seem at
present? Cf.
From the moment you came into the world of being,
A ladder was placed before you that you might escape.
First you were mineral, later you turned to plant,
Then you became animal: how should this be a secret
to you?
Afterwards you were made man, with knowledge, reason
faith;
Behold the body, which is a portion of the dust-pit, how
perfect it has grown!
When you have travelled on from man, you will doubtless
become an angel;
After that you are done with this earth: your station is
in heaven.
Pass again even from angelhood: enter that ocean,
That your drop may become a sea which is a hundred
seas of Oman.
(Ode 12-Nicholson translation of Rumi)
Cf. Note, XVIII, note, Whinfield's "Masnavi," pp. 216, 231,
"Gulshani Raz," 317-338.
Here the poet would seem to have anticipated Walpole's maxim
that every man has his price: he means to say that the worth of a
man is higher in proportion to the excellence of his ideal.
Cf. Echart ("Deutch Mystiker, Vol. II. P. 199): "The words of
Augustine, "Man is what he loves," are to be understood in this
way. If he loves a stone, he is a stone; if he loves a man, he is a
man; if he loves God I dare not say more, for if I said that he
would then be God, ye might stone me." Freytag (Vol. III. P. 644)
gives a proverb to the same effect: the dignity of a man depends
upon the height of his aspiration. The view of Jalalu'ddin himself
is plainly expressed in the following verses:
Know that your value is equal to the object for which
you are quivering with desire;
On this account the lover's heart is higher than the
empyrean.
(Cf. The hadis quoted by Whinfield on "Gulshani Raz," 214).
The motion of every atom is toward its origin;
A man comes to be the thing on which he is bent.
By the attraction of fondness and yearning the soul
and the heart
Assume the qualities of the Beloved and the soul of
souls.
(T. 184.10)
* "key" The key' is Love.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Tuesday, March 26, 2013

[Sunlight] “Alive with other life”

~

Today, Sunlight offers two interpretations of Quatrain 403:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

We have this way of talking,
and we have another.
Apart from what we wish
and what we fear may happen,
we are alive with other life,
as clear stones
take form in the mountains.

-- Version by Coleman Barks
Open Secret
Threshold Books, 1984

~~~~~~~~~~~~~~~~~~~~~~~

I have a tongue
beside this tongue
I have a hell and paradise
beside the ones you know
free spirited humans are
alive in others' souls
their pure diamond
is from another source

-- Translation by Nader Khalili
"Dancing the Flame"
Cal-Earth, 2001

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Monday, March 25, 2013

[Sunlight] Love With No Object

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Love With No Object


There is a way of loving not attached to what is loved.
Observe how water is with

the ground, always moving toward the ocean, though the ground
tries to hold water's foot

and not let it go. This is how we are with wine and beautiful
food, wealth and power,

or just a dry piece of bread: we want and we get drunk with
wanting, then the headache

and bitterness afterward. Those prove that the attachment took
hold and held you back. Now you

proudly refuse help. "My love is pure. I have an intuitive
union with God. I don't need

anyone to show me how to be free!" This is not the case.
A love with no object

is a true love. All else, shadow without substance. Have you
seen someone fall in

love with his own shadow? That's what we've done. Leave
partial loves and find one

that's whole. Where is someone who can do that? They're
so rare, those hearts that carry

the blessing and lavish it over everything. Hold out your
beggar's robe and accept

their generosity. Anything not coming from that will damage
the cloth, like a sharp stone

tearing your sincerity. Keep that intact, and use clarity;
call it reason or discernment,

you have within you a deciding force that knows what to
receive, what to turn from.

-- Mathnawi III: 2248-80
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Friday, March 22, 2013

[Sunlight] The world of No-place -- From Rumi's Fihi ma fih

~

The "Fihi ma fih" (literally, "What's in it is in it"), also known as "The Discourses of Rumi", provides a record of seventy-one talks and lectures given by Rumi on various occasions, some of them formal, and some of them rather informal. The sources are thought to have been notes made by various disciples, most likely compiled after his death. As such, Rumi did not "author" the work and probably did not intend that it be widely distributed.
The title signifies a miscellany of disparate sources, topics, occasions, and so forth.

-- Adapted for Sunlight, from "Rumi, Past and Present,
East and West"
Franklin Lewis
Oneworld, Oxford, 2000)


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

I wonder at these people who say, "How can the saints and
the lovers love that ineffable world, since it has no place or form
and is beyond description? How can they derive replenishment and aid
from it and be affected by it?" After all, they themselves are
occupied with the same thing night and day. Take this person who
loves another person and derives replenishment from her: After all,
this replenishment, kindness, goodness, knowledge, recollection,
thought, joy, heartache -- he derives all these things, and all dwell
in the world of No-place. Moment by moment he receives
replenishment from these meanings and is affected by them, but this
does not cause him any wonder. Yet he wonders how some people are in
love with the world of No-place and draw replenishment from it.

-- Fihi ma fih (The Discourses of Rumi) 38-39/50
Translation by Professor William Chittick
"The Sufi Path of Love"
SUNY Press, 1985

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~




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Thursday, March 21, 2013

[Sunlight] Joyous spring has arrived -- Ghazal 1121

~

Sunlight presents Ode 1121, in a poetic version by
Coleman Barks and in a translation by A.J. Arberry:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Spring, and no one can be still,
with all the messages coming through.

We walk outside as though going to meet visitors,
wild roses, trilliums by the water.

A tight knot loosens.
Something which died in December
lifts a head out,
and opens.

Trees, the tribe gathers!
Who has a chance
against such an elegant assemblage?

Before this power,
human beings are chives to be chopped,
gnats to be waved away.

-- Version by Coleman Barks
"These Branching Moments,"
Copper Beech Press, 1988

~~~~~~~~~~~~~~~

Joyous spring has arrived and the Beloved's message has come,
we are drunk with love and intoxicated and cannot be still.
O my darling one, go forth to the garden, do not leave the
beauties of the meadow in expectation.
Strangers from the Unseen have arrived in the meadow; go
forth, for it is a rule that "the newcomer is visited."*
Following your footsteps the rose has come into the rosebower,
to greet and meet you the thorn has become soft of cheek.
Cypress, give ear, for the lily in exposition of you has become
all tongue by the bank of the river.
The bud was tightly knotted; your grace looses knots; the rose
blossoms thanks to you, and scatters it petals over you.
You might say that it is the resurrection, that there have raised
their heads from the earth those who rotted in December and
January, the dead of yesteryear.
The seed which had died has now found life, the secret which
earth held has now become revealed.
The bough which held fruit is glorying for joy, the root which
had none is shamefast and ashamed.
After all, the trees of the spirit will become even so, the tree of
excellent boughs and fortunate will be manifest.
The king of spring has drawn up his army and made his
provisions; the jasmine has seized the shield, the green grass
Dhu 'l-Faqar.
They say, "We will cut off the head of So-and-so like chives;
behold that visibly enacted in the handiwork of the Creator."
Yes; when the succour of divine assistance arrives, Nimrod is
brought to destruction by a gnat*.

--Translation by A. J. Arberry
"Mystical Poems of Rumi 1"
The University of Chicago Press, 1968

* Rumi quotes an Arabic rule of etiquette.
* Nimrod died of a gnat-bite, see Nicholson on Math. I:1189.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~




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Wednesday, March 20, 2013

[Sunlight] "Everyone Outdoors Talking" -- Ghazal 1298

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"Everyone Outdoors Talking"


First day of spring,
beginning a whole year of spring!
Everyone outdoors talking.

Rose to narcissus:
"Have you seen that ugly raven's face?"
"No, he has no interest in us."
"That's good news!"

Pomegranate asks the apple tree for a peach.
"All you loafers down at that end of the orchard, you're
always wanting peaches."
"You got to have a soul like Jesus
to be handed a peach!"

Inside this ordinary banter
come messages from the source,
from absolute absence.

The plants stretch new wings
in the sun. Cloud and fog burn off.
"Bless your heart."
"That's enough."

Sun moves into Aries, permanently!
"Come see me."
"I will. I'd like that. But I can't leave this."

Ground soaked, sky full of candles.
Visions of fire and water alternating.
Drag your feet off the boat.
Look at him standing there.

I used to have mountain
ranges inside my chest. Now it's smooth plain.

Grief lives between the cat paws.
You can say eek-eek or gehk-gohk,
but there's no way to escape.

Throw this cloth-making equipment into the fire,
the alphabet spindle that's stuck in your throat,
the cleft stick of your neck wrapped with thread.

-- Ghazal (Ode) 1298
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Tuesday, March 19, 2013

[Sunlight] How shall we seek real knowledge?

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

How shall we seek real knowledge?
By renouncing knowledge.

How shall we seek salvation?
By renouncing our own salvation.

How shall we seek Existence?
By renouncing our existence.

-- Muriel Maufroy
"Breathing Truth - Quotations from Jalaluddin Rumi"
Sanyar Press - London, 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Monday, March 18, 2013

[Sunlight] “The pupil of the heart”

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

God drove the devils from His place of watch;
He drove the particular intellect from its autonomy,
saying, "Don't domineer; you are not autonomous,
no, you are the pupil of the heart and created to learn from it.
Go to the heart, go, for you are a part of the heart:
pay attention, for you are a slave of that just King."
To be His slave is better than being a sovereign,
for only Satan says, "I am better."*
See the distinction and prefer, O prisoner,
the servanthood of Adam to the pride of Iblis.

~ ~ ~ ~ ~ ~ ~

Rând divân-râ Haqq az mersâd-e Khvish
`aql-e jozvi-râ ze estebdâd-e khvish
Keh "Sari kam kon nayi to mostabedd
balkeh shâgerd-e deli o mosta`edd
Raw bar del raw keh to jozv-e deli
hin keh bandeh-ye pâdeshâh-e `âdeli
Bandegi-ye U beh az soltâniyast
keh "Ana khayrun"* dam-e Shaytâniyast
Farq bin o bar gozin to ay habis
bandegi-ye Âdam az kebr-e Eblis

*al-A`râf, 12

-- Mathnawi IV: 3339-3343
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~








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Friday, March 15, 2013

[Sunlight] This quest is blessed

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

This quest is blessed; your seeking destroys the obstacles
on the Way to God.

Your seeking is the key to what you seek, this quest is
your army and the victory of your banners.


-- Mathnawi III: 1442-1443Muriel Maufroy
"Breathing Truth - Quotations from Jalaluddin Rumi"
Sanyar Press - London, 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Thursday, March 14, 2013

[Sunlight] Your own good fortune, your own wealth

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Even when luck is with you and you're powerful,
still, Prosperity is other than you are:
one day it departs and leaves you poor.
O you who've been chosen, be your own good fortune!
When you have become your own wealth, O man of Reality,
then how will you, who are Prosperity, lose yourself?
How will you lose yourself, O man of good qualities,
when your essence is your wealth and your kingdom?

~ ~ ~ ~ ~ ~ ~ ~

Gar to niku-bakhti o soltân-e zaft
Bakht ghayr-e tost ruzi Bakht raft
To be-mândi chon gadâyân bi navâ
dawlat-e khvod ham to bâsh ay mojtabâ
Chon to bâshi Bakht-e khvod ay ma`navi
pas to keh Bakhti ze khvod kay gom shavi
To ze khvod kay gom shavi ay khvosh-khesâl
chonkeh `ayn-e to torâ shod melk o mâl

-- Mathnawi IV: 1109-1112
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~


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Wednesday, March 13, 2013

[Sunlight] Lies! -- Ghazal 1299

~

Here, Sunlight offers Rumi's Ghazal (Ode) 1299, from the "Diwan-e
Shams" ("The Collection of Shams"), in a poetic version by Jonathan Star
and in translation by A.J. Arberry:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"Lies!"

They say,
"The King of Love will turn from His lovers." - Lies!
They say, "The darkness will never turn to dawn." - Lies!

They say, "Do not sacrifice your life for love's sake.
When the body dies, you will die." - Lies!

They say, "You can go beyond the cycle of time
but your soul can travel no further." - Lies!

People who are caught in their own vanity say,
"The lives of the prophets are nothing but fairy tales." -
Lies!

People who have lost their way say,
"The servant can never reach God." - Lies!

They say,
"The Knower of Secrets does not tell His
servants all the mysteries of the Unseen." - Lies!

They say,
"He does not reveal the heart's innermost secrets.
He does not lift His servants up to heaven." - Lies!

They say, "One who is born of Earth
will never join the angels of heaven." - Lies!

They say, "The Sun of God does not fill this whole world;
He misses a few atoms." - Lies!

Now go to that inner stillness.
Some say, "You will not hear the voice of God there." -
Lies!

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved "
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

They say, "The king of love is not faithful." Lies! They say,
"Your night will never have a dawn." Lies!
They say, "Why do you slay yourself for love's sake? There is
no survival after the body's death." Lies!
They say, "Your tears shed in love are vain; once the eyes are
closed, there will be no encounter." Lies!
They say, "When we have gone outside the cycle of time,
beyond this soul of ours will not travel." Lies!
Those persons who have not escaped from fancy say, "The
stories of the prophets were all mere fancies." Lies!
Those persons who have not gone on the right way say, "The
servant has no way to come to God." Lies!
They say, "He who knows all secrets tells not the servant the
secrets and mysteries of the Unseen without intermediary!" Lies!
They say, "They open not to the servant the heart's secret, and
He does not graciously carry the servant up to heaven." Lies!
They say, "That one who has earth in his composition will
never be familiar with the heavenly host." Lies!
They say, "The ' pure soul will never fly on the wings of love
out of this earthly nest to the free air." Lies!
They say, "that sun of God will never bring retribution for
the several atoms' weight of evil and good of men." Lies!
Keep silent from speaking; and if anyone says to you, "Speech
has no other expression but letters and sounds" -- Lies!

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 1"
The University of Chicago Press, 1968

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Tuesday, March 12, 2013

[Sunlight] “Overflowing with beloved”

~

Today, Sunlight offers two interpretations of Quatrain 173:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

I am filled with you.
Skin, blood, bone, brain and soul.
There's no room for lack of trust, or trust.
Nothing in this existence but that existence.

-- Version by Coleman Barks
Unseen Rain
Threshold Books, 1986

~~~~~~~~~~~~~~~~~~~~~~~

in my heart
inside and out
is all beloved
in my body
blood and veins
is none but beloved
how can there by any
room for religion
or Godlessness in me
since my existence
is overflowing
with beloved

-- Translation by Nader Khalili
"Dancing the Flame"
Cal-Earth, 2001

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Monday, March 11, 2013

[Sunlight] The Realm of Fault

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
O, happy the soul that saw its own faults,
and if anyone mentioned a fault,
wished eagerly to take responsibility—
for half of each person
has always belonged to the realm of fault,
but the other half belongs
to the Realm of the Unseen.

~ ~ ~ ~ ~ ~ ~ ~ ~

Ay khonok-jâni keh `ayb-e khvish did
har keh `aybi goft ân bar khvod kharid
Zânke nim-e u ze `aybestân bodast
vân digar nimesh ze Ghaybestân bodast

-- Mathnawi II: 3034-3035
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

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Friday, March 08, 2013

[Sunlight] Traveling alone, traveling together

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Whether we speak of joy or heartache, let us sit
As a congregation and speak together.
Should our companion travel far, we will do the
Same; should he move less, so will we.
Let us and our companions have the same heart
And breath and attack Rustic's battle lines like fire!
Though we be men, travelling alone we will
achieve only lamentation and mourning, like women.
If we go on the hajj without companions, we
will surely not reach the Kaaba.
We are the strings on a harp -- as parts of it, let
us sing high and low!
We were all in Adam's congregation, let us
return together to Adam!
Our point is hidden -- Adam is but an expedient:
Let us pitch our tents on the shore of the Greatest Ocean!
When the Solomon of Subsistence comes to His
Throne, we will kiss His signet ring a hundred thousand
times.

-- Ghazal 1671
Translation by Professor William Chittick
"The Sufi Path of Love"
SUNY Press, 1983

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Thursday, March 07, 2013

[Sunlight] Looking for God

~

Today, Sunlight offers two interpretations of Quatrain 44:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

I pretended to leap
to see if I could live there.

Someday I must actually arrive there,
or nothing will be left to arrive.

-- Version by Coleman Barks
"Unseen Rain"
Threshold Books, 1986

~~~~~~~~~~~~~~~~~~~~~

i imagine marching
to heaven drunk
looking for God
if He is to be found
either my feet
must help me
reach my dream
or i'll lose my head
as i've lost my heart

--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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Wednesday, March 06, 2013

[Sunlight] Sitting with friends

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Whoever is sitting with friends
is in the midst of a flower garden,
though he may be in the fire.
Whoever sits with an enemy is in the fire,
even though he is in the midst of a garden.

~~~~~~~~~~~~~~~~~~~~~~

Har keh bâshad ham-neshin-e dustân
hast dar golkhan miyân-e bustân
Har keh bâ doshman neshinad dar zaman
hast u dar bustân dar gulkhan

-- Mathnawi IV: 1976-1978
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~



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